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Summary

Jacques Derrida (1930-2004) was born in Algeria, and held positions at the École Normale Supériere (1964-1983) and the École des Hautes Études en Sciences Sociales (1983-2004) in France, and, among other visiting appointments, at Yale University (1975-1986) and the University of California at Irvine (1986-2004) in the United States. Derrida published on an enormous range of thinkers and topics across his career. After an initial focus on Husserl's phenomenology, in the 1960s he engaged work in the human sciences, avant-garde literature, and the history of philosophy to challenge fundamental philosophical conceptions of time, presence, language, identity, and difference. In the 1970s he deepened his engagement with psychoanalysis, literature, and aesthetics, and from the mid-1980s on focused more explicitly on ethical, political, and religious issues. There is an large quantity of Anglophone scholarship on Derrida's work, covering almost all aspects of his work, and from disciplinary perspectives that include but extend far beyond philosophy as it is institutionally defined.

Key works

Derrida's most influential work was published early in his career: Of Grammatology, Voice and Phenomenon, and Writing and Difference, all appearing in 1967, and 1972's Margins of Philosophy  and Dissemination. After this time Derrida continued to publish at a steady rate on an ever-expanding number of thinkers and themes, making it hard to single out texts as particularly prominent. But the most widely read of his later works include "Force of Law", The Gift of Death, and Specters of Marx.

Introductions Gasché's The Tain of the Mirror and Bennington's "Derridabase" provide comprehensive introductions to Derrida's work prior to 1990, and have been very influential in the secondary literature. For an accessible introduction to Derrida's later engagements with ethical, social and political issues, see his book length conversation with Elizabeth Roudinesco, For What Tomorrow.
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  1. Ilsup Ahn (2010). The Genealogy of Debt and the Phenomenology of Forgiveness: Nietzsche, Marion, and Derrida on the Meaning of Thepeculiar Phenomenon. Heythrop Journal 51 (3):454-470.
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  2. Graham Allen (2011). Nicholas Royle, Quilt (Myriad Editions, 2010), 176 Pp., ££7.99. ISBN: 978-0-9562515-4-1. [REVIEW] Derrida Today 4 (1):137-142.
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  3. Graham Allen (2010). J. Hillis Miller. The Medium is the Maker: Browning, Freud, Derrida and the New Telephonic Ecotechnologies. Brighton: Sussex Academic Press, 2009. P/Bk. 93pp.£14.95. [REVIEW] Derrida Today 3 (2):306-310.
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  4. David B. Allison (1978). Derrida and Wittgenstein: Playing the Game. Research in Phenomenology 8 (1):93-109.
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  5. Richard H. Armstrong (2008). Reception (M.) Leonard Athens in Paris. Ancient Greece and the Political in Post-War French Thought. (Classical Presences). Oxford UP, 2005. Pp. [X] + 264. £49. 9780199277254. (P.A.) Miller Postmodern Spiritual Practices. The Construction of the Subject and the Reception of Plato in Lacan, Derrida, and Foucault. (Classical Memories / Modern Identities). Columbus: Ohio State UP, 2007. Pp. X + 270. $59.95 (Hbk). 9780814210703 (Hbk). 9780814291474 (CD-ROM). [REVIEW] Journal of Hellenic Studies 128:298-.
  6. Derek Attridge (forthcoming). Review of Martin Hagglund, Radical Atheism: Derrida and the Time of Life. [REVIEW] Derrida Today.
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  7. Derek Attridge (2009). Martin Hägglund, Radical Atheism: Derrida and the Time of Life (Stanford: Stanford University Press, 2008), 255pp, Hb $65.00 (USD), ISBN-10: 080470077X, ISBN-13: 978-0804700771; Pb $24.95 (USD), ISBN-10: 0804700788, ISBN-13: 978-0804700788. [REVIEW] Derrida Today 2 (2):271-281.
    Review of _Radical Atheism_, focusing on the question of hospitality.
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  8. Thomas Baldwin (2000). Death and Meaning – Some Questions for Derrida. Ratio 13 (4):387–400.
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  9. Karyn Ball (2007). The Entropics of Discourse : The 'Materiality' of Affect Between Marx and Derrida. In Simon Wortham & Allison Weiner (eds.), Encountering Derrida: Legacies and Futures of Deconstruction. Continuum.
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  10. Bogdan Banasiak (2002). De interpretatione. Deleuze versus Derrida. Nowa Krytyka 13:97-118.
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  11. Gary Banham (2008). Joshua Kates, Essential History: Jacques Derrida and the Development of Deconstruction (Evanston, Illinois: Northwestern University Press, 2005), 352pp, $29.95 (USD), ISBN 10: 0810123274, ISBN-13: 978-0810123274. [REVIEW] Derrida Today 5 (1):131-133.
    This book promises a ‘radical reappraisal’ (Kates 2005, xv) of Derrida, concentrating particularly on the relationship of Derrida to philosophy, one of the most vexed questions in the reception of his work. The aim of the book is to provide the grounds for this reappraisal through a reinterpretation in particular of two of the major works Derrida published in 1967: Speech and Phenomena and Of Grammatology. However the study of the development of Derrida's work is the real achievement of the (...)
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  12. Ian Bapty (1990). Nietzsche, Derrida, and Foucault. In Ian Bapty & Tim Yates (eds.), Archaeology After Structuralism: Post-Structuralism and the Practice of Archaeology. Routledge.
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  13. K. C. Baral & R. Radhakrishnan (eds.) (2009). Theory After Derrida: Essays in Critical Praxis. Routledge, Taylor & Francis Group.
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  14. Stephen Barker (2011). Simon Morgan Wortham, The Derrida Dictionary (Continuum Books, 2010), 264 Pp. ISSN 978-1-8470-6526-1. [REVIEW] Derrida Today 4 (1):132-137.
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  15. Zsuzsa Baross (2011). Posthumously, for Jacques Derrida. Sussex Academic Press.
    The posthumous -- Fragments -- Toward a memory of the future: cinema, memory, history -- The image and the "trait" -- Postscript: l'arrêt de mort.
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  16. Zsuzsa Baross (2008). Lessons to Live (1): Posthumous Fragments, for Jacques Derrida. Derrida Today 1 (2):247-265.
    Written as a last, long posthumous letter to Jacques Derrida, the essay turns to the philosopher's last and, for the living, most important lesson – on ‘learning to live.’ In particular, it addresses – as constitutive of his unique ‘heterodidactics’ – two discrete communications on the subject. The first, in Spectres de Marx (1993), declares the lesson to be at once impossible and necessary, that is, ‘ethics itself’; in the second, the last interview ‘Je suis en guerre contre moi-même’ published (...)
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  17. Zsuzsa Baross (2001). NOLI ME TANGERE : For Jacques Derrida. Angelaki 6 (2):149 – 164.
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  18. Zsuzsa Baross (2000). Deleuze and Derrida, by Way of Blanchot - an Interview. Angelaki 5 (2):17 – 41.
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  19. Gordon C. F. Bearn (2000). Differentiating Derrida and Deleuze. Continental Philosophy Review 33 (4):441-465.
    Repetition plays a significant, productive role in the work of both Derrida and Deleuze. But the difference between these two philosophers couldn''t be greater: it is the difference between negation and affirmation, between Yes and No. In Derrida, the productive energy of repetition derives from negation, from the necessary impossibility of supplementing an absence. Deleuze recognizes the kind of repetition which concerns Derrida, but insists that there is another, primary form of repetition which is fully positive and affirmative. I will (...)
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  20. Ernst Behler (1991). Confrontations: Derrida/Heidegger/Nietzsche. Stanford University Press.
    Introduction Undoubtedly it would be useful to interpret the "new Nietzsche," as he is often called, within the larger contexts of "Nietzsche and the ...
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  21. Andrew Benjamin (2008). Indefinite Play and 'The Name of Man'. Derrida Today 5 (1):1-18.
    This paper is an attempt to take up the prompt in Derrida's work concerning the necessity for a deconstruction of anthropocentrism. Working through an example from Hegel's Philosophy of Right concerning animality, the paper takes up Derrida's project and connects it to the larger concern of what happens to the philosophical once it is no longer premised on the animal's exclusion but has to acknowledge the inclusion of an already present thus recalcitrant animality.
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  22. Geoffrey Bennington (2008). Handshake. Derrida Today 1 (2):167-184.
    How might Derrida be said to greet Jean-Luc Nancy in Le Toucher? What kind of handshake does he offer? Derrida explicitly mentions the handshake at the very centre of his book, in the tangent devoted to Merleau-Ponty. A reading of this moment reveals an exemplary case of what happens when Derrida reads apparently ‘fraternal’ texts, and opens up further levels of difference. What then if we consider Nancy's response to Derrida, when the recipient of the handshake shakes back? By examining (...)
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  23. Rudolf Bernet (1983). Derrida En de Fenomenologie : Supplement AlS Oorsprong. Tijdschrift Voor Filosofie 45 (1):63 - 89.
    La lecture de Husserl proposée par Jacques Derrida s'inspire avant tout de Heidegger. Si Husserl s'intéresse au phénomène dans sa fonction constituante, Heidegger interroge plutôt ce qui constitue le phénomène. Le présupposé ou l'impensé majeur de toute philosophie de la subjectivité constituante et, plus largement, de la tradition dite onto-théologique, c'est le dévoilement de l'Etre entendu comme présence. Une philosophie nouvelle qui se veut attentive à la conjonction de l'Etre et du Temps et qui se laisse solliciter par la différence (...)
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  24. Richard J. Bernstein (2008). The Conversation That Never Happened (Gadamer/Derrida). Review of Metaphysics 61 (3):577-603.
  25. Richard J. Bernstein (2005). Derrida. Graduate Faculty Philosophy Journal 26 (1):199-204.
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  26. Mark Bevir (2000). Meaning, Truth, and Phenomenology. Metaphilosophy 31 (4):412-426.
    This essay approaches Derrida through a consideration of his writings on Saussure and Husserl. Derrida is right to insist, following Saussure, on a relational theory of meaning: words do not have a one-to-one correspondence with their referents. But he is wrong to insist on a purely differential theory of meaning: words can refer to reality within the context of a body of knowledge. Similarly, Derrida is right to reject Husserl's idea of presence: no truths are simply given to consciousness. But (...)
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  27. Gert Biesta (2009). From Critique to Deconstruction : Derrida as a Critical Philosopher. In Michael A. Peters (ed.), Derrida, Deconstruction, and the Politics of Pedagogy. Peter Lang.
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  28. Gert Biesta & Denise Egéa-Kuehne (eds.) (2001). Derrida & Education. Routledge.
    Among educational theorists and philosophers there is growing interest in the work of Jacques Derrida and his philosophy of deconstruction. This important new book demonstrates how his work provides a highly relevant perspective on the aims, content and nature of education in contemporary, multicultural societies.
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  29. Emmanuel Biset (2006). Tensiones: Notas de Filosofía Política a Partir de Jacques Derrida. In Carlos Balzi & César Marchesino (eds.), Hostilidad/Hospitalidad. Universidad Nacional de Córdoba, Area de Filosofía Del Centro de Investigaciones de la Facultad de Filosofía y Humanidades.
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  30. Giovanna Borradori (2000). Two Versions of Continental Holism: Derrida and Structuralism. Philosophy and Social Criticism 26 (4):1-22.
    The difficulty to pin down the philosophical content of structuralism depends on the fact that it operates on an implicit metaphysics; such a metaphysics can be best unfolded by examining Jacques Derrida's deconstructionist critique of it. The essay argues that both structuralism and Derrida's critique rely on holistic premises. From an initial externalist definition of structure, structuralism's metaphysics emerges as a kind of 'immanent' holism, similar to the one pursued, in the contemporary analytic panorama, by Donald Davidson. By contrast, Derrida's (...)
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  31. Constantin V. Boundas (2005). Between Deleuze and Derrida. Symposium 9 (1):99-114.
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  32. Rachel Bowlby (2010). Derrida's Dying Oedipus. In Miriam Leonard (ed.), Derrida and Antiquity. Oup Oxford.
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  33. Rachel Bowlby (2008). Derrida One Day. In Robert Eaglestone & Simon Glendinning (eds.), Derrida's Legacies: Literature and Philosophy. Routledge.
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  34. Garrett Zantow Bredeson (2011). The Truth (and Untruth) of Language: Heidegger, Ricoeur, and Derrida on Disclosure and Displacement Gert-Jan van der Heiden Pittsburgh, PA: Duquesne University Press, 2010; 296 Pp.; $25.00 (Paperback). [REVIEW] Dialogue 50 (02):407-409.
  35. Wilson Brown (1984). The Selfsame and the Differing of the Difference. Research in Phenomenology 14 (1):195-229.
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  36. Louise Burchill (2010). In-Between Spacing and the Chôra in Derrida : A Pre-Originary Medium. In Henk Oosterling & Ewa Płonowska Ziarek (eds.), Intermedialities: Philosophy, Arts, Politics. Lexington Books.
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  37. Matthew R. Calarco (1998). Working Through Derrida. Symposium 2 (2):242-246.
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  38. Antonio Calcagno, Voyous. By Jacques Derrida (Paris: Galilée, 2003).
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  39. Alex Callinicos (2008). Jacques Derrida and the New International. In Robert Eaglestone & Simon Glendinning (eds.), Derrida's Legacies: Literature and Philosophy. Routledge.
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  40. John D. Caputo (1988). Beyond Aestheticism: Derrida's Responsible Anarchy. Research in Phenomenology 18 (1):59-73.
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  41. John D. Caputo (1987). Derrida, a Kind of Philosopher: A Discussion of Recent Literature. Research in Phenomenology 17 (1):245-259.
    Rodolphe Gasché, The Tain of the Mirror: Derrida and the Philosophy of Reflection. Cambridge: Harvard University Press, 1986. 348 pp. Irene E. Harvey, Derrida and the Economy of Différance. Studies in Phenomenology and Existential Philosophy. Bloomington: Indiana University Press, 1986. xv & 285 pp. John Llewelyn, Derrida on the Threshold of Sense. New York: St. Martin's Press, 1986. xiii & 137 pp.
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  42. David Carrier (1985). Derrida as Philosopher. Metaphilosophy 16 (2-3):221-234.
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  43. David Carroll (1987). Paraesthetics: Foucault, Lyotard, Derrida. Methuen.
    Paraesthetics' is a neologism invented by David Carroll to unlock the extra-aesthetic relationship between art and literature in the work of Michel Foucault, ...
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  44. Edward S. Casey (1984). Origin(s) in (of) Heidegger/Derrida. Journal of Philosophy 81 (10):601-610.
  45. Jiewei Cheng (1995). Derrida and Ideographic Poetics. British Journal of Aesthetics 35 (2):134-144.
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  46. Hélène Cixous (2009). Jacques Derrida : Co-Responding Voix You. In Pheng Cheah & Suzanne Guerlac (eds.), Derrida and the Time of the Political. Duke University Press.
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  47. Hélène Cixous (2007). Jacques Derrida as a Proteus Unbound. In W. J. T. Mitchell & Arnold I. Davidson (eds.), The Late Derrida. University of Chicago Press. 389-423.
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  48. Timothy Clark (1987). Heidegger, Derrida, and the Greek Limits of Philosophy. Philosophy and Literature 11 (1):75-91.
  49. Tom Cohen (2009). Tactless—the Severed Hand of J.D. Derrida Today 2 (1):1-22.
    This article attempts to lean against the suffocating trend towards mourning, theological exegesis and close-circuit canonisation that has characterised Derrida studies in the wake of his death. On Touching is particularly brutal towards Nancy's presumption of a ‘post-deconstructive’ haptics in a manner that extends to a general discipleship (glossing Derrida's remark, ‘I am not of the family’). Summarising the entire course of Derridean ‘deconstruction’ (departing from phenomenology, recycling early studies), On Touching may be his most political monograph. Yet in cutting (...)
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  50. Tom Cohen (2008). Christopher D. Morris, The Figure of the Road: Deconstructive Studies in Humanities Disciplines (Peter Lang Publishing, 2006), 276pp, $74.95 (USD), ISBN-10: 0820488577, ISBN-13: 9780820488578. [REVIEW] Derrida Today 5 (1):134-142.
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